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De Voluntades Ecuménicas a Un Perpetuo Aggiornamento

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De Voluntades Ecuménicas a Un Perpetuo Aggiornamento ○ ○ ○ ○○○○ De voluntades ecuménicas a un perpetuo aggiornamento 553 ○○○○○○○○○○○ ○ ○ ○ ○○○○ FABIÁN SANABRIA S.* RESUMEN l presente artículo problematiza, siguiendo diversos textos de E Michel de Certeau, lo que ha quedado del aggiornamento del Vaticano II, tras constatar que los lugares organizadores del sentido eclesial se movilizan hacia no-lugares, en donde el creer se escapa y circula, y lo sagrado se acentúa y se pierde. Así, se debate en torno a la noción de reforma eclesiástica apuntando a la única vía posible de institucionalización de lo religioso hoy: la debilidad de creer. Palabras clave: Vaticano II, ecumenismo, modernidad religiosa, debilidad de creer, aggiornamento, circulación de creencias, des-regulación religiosa. Abstract The present article, following different texts of Michel de Certau, reflects on what has remained of the aggiornamento of the Second Vatican Council, after ascertaining that the loci that organize ecclesial sense move towards non-loci, where believing flees and circulates, and the sacred is emphasized and lost. Thus, a debate is carried around the notion of * Antropólogo y doctor en sociología de la Escuela de Altos Estudios en Ciencias Sociales de París. Actualmente se desempeña como profesor asociado de la Universidad Nacional de Colombia, y director ejecutivo del Instituto Colombiano para el Estudio de las Religiones, ICER. Correo electrónico: [email protected] - [email protected] THEOLOGICA XAVERIANA 148FABIÁN (2003) SANABRIA 553-568 S. ecclesiastical reform, pointing to the only possible way of institutionalizing the religious: the weakness of believing. Key words: Second Vatican Council, ecumenism, religious modernity, weakness of believing, aggiornamento, circulation of beliefs. 554 Vers Dieu je ne puis aller nu Mais je dois être dévêtu (A. Silesius, L’Errant chérubinique, I, 297)1 Il s’agit d’accepter d’être faible, d’abandonner les masques dérisoires et hypocrites d’une puissance ecclésiale qui n’est plus; de renoncer à la satisfaction et à “la tentation de faire du bien”. Le problème n’est pas de savoir s’il sera possible de restaurer l’entreprise “Eglise”, selon les règles de restauration et d’assainissement de toutes les entreprises. La seule question qui vaille est celle-ci: se trouvera-t-il des chrétiens pour vouloir rechercher ces ouvertures priantes, errantes, admiratrices? (M. de Certeau, La faiblesse de croire, Paris, Seuil, 1987, p. 313).2 VIGENCIA DEL SACROSANCTUM CONCILIUM Indudablemente el esfuerzo modernizador de apertura al mundo y a las diversas culturas promovido por el papa Juan XXIII al inaugurar el Concilio Vaticano II, el 11 de octubre de 1962, el cual continuaría en su cause más ecuménico gracias al aval del papa Pablo VI meses después, ha sido caracterizado como uno de los acontecimientos más importantes del siglo XX. En efecto, el Vaticano II fue convocado en un mundo dividido, dominado por la guerra fría, la descolonización y la crisis generalizada por la pérdida de confianza en los valores de Occidente. Pese al sector minoritario, liderado por los cardenales Alfredo Ottaviani, Ernesto Ruffini y el arzobispo Lefevre, 1. “Hacia Dios no puedo ir desnudo, pero debo estar desvestido.” (Angelus Silesius, El errante querubínico, I, 297. La traducción es nuestra) 2. “Se trata de aceptar el ser débil, de abandonar las máscaras orgullosas e hipócritas de un poder eclesial que ya no se tiene; de renunciar a la satisfacción y a “la tentación de hacer el bien”. El problema no consiste en saber si será posible restaurar la empresa “Iglesia” según las reglas de restauración y de depuración de todas las empresas. La única cuestión que vale es ésta: ¿habrá cristianos para querer buscar esas aperturas devotas, errantes, admirables?” (MICHEL DE CERTEAU, La debilidad de creer. La traducción es nuestra). DE VOLUNTADES ECUMÉNICAS A UN PERPETUO AGGIORNAMENTO quienes se opusieron radicalmente a las reformas conciliares, éstas se promulgaron y alcanzaron un impulso renovador no sólo entre los círculos católicos, sino en diferentes ámbitos de las sociedades contemporáneas. El desafío lanzado por el cardenal Gian Batista Montini al preguntarle a la Iglesia qué podía decir de sí misma, al igual que la cauta preocupación por los factores unificadores dejando a un lado los elementos de división en la Iglesia, lograron imponer en la historia de la tradición judeo-cristiana nuevas 555 categorías prácticas, tales como colegialidad, el diálogo interconfesional, la libertad religiosa, el ecumenismo, la presencia viva en el mundo, la palabra actuante en medio de los “signos de los tiempos”, y el pueblo de Dios, entre otras. Cuatro décadas después de tan singular acontecimiento, estudiosos y creyentes de variadas latitudes nos preguntamos: ¿Qué ha quedado de semejante aggiornamento? Muchos autores coinciden en subrayar la vigencia del Concilio, argumentando que no ha fracasado ni ha sido superado, ya que con él se conquistó un paisaje renovado en materia de liturgia, libertad religiosa y ecumenismo, entendido este último sociológicamente como apertura, no sólo ante los “hermanos separados” y las demás confesiones religiosas, sino ante las trasformaciones del mundo moderno buscando sinceramente “hacer las paces con éste”. Para otros, en cambio, ha habido demasiada influencia de grupos con peso político en la Iglesia, que han pretendido frenar al máximo su desarrollo, ya que poner en práctica el sentido de las reformas no ha sido tarea fácil, como tampoco es “dejarse compenetrar plenamente de su es- píritu”. Ahora bien, en cuanto al núcleo del presente trabajo, quisiera retomar la pregunta por el ecumenismo –en sentido amplio– en los siguientes términos: ¿Cómo se puede caracterizar, desde afuera, ese intento –si se me permite hoy usar el término– de perestroika? Si se quiere una interpretación crítica de lo que ha sido el esfuerzo ecuménico del catolicismo en los últimos cuarenta años, la observación enunciada por el filósofo lituano Emmanuel Lévinas en su célebre libro Totalidad e infinito (1961) no sólo es aplicable al campo de la filosofía, sino que resulta bastante útil para contextualizar, de otro modo, a la Iglesia misma en relación con su “voluntad de apertura al mundo moderno”. En un primer momento, a la modernidad se la ha satanizado (identificándola con el “enemigo”: caso concreto del Sylabus Errorum de Pío IX); en un segundo momento, se la ha asimilado tratando de conquistarla y, por qué no, buscando FABIÁN SANABRIA S. colonizarla (a manera de propiedad privada: sentando cátedra sobre la “verdadera modernidad”: caso específico de los papas León XIII y Pío XII); y, en un tercer momento, bastante cercano a nosotros, se ha tratado de emplear una cierta negociación simbólica no ajena al utilitarismo con todo cuanto pueda llamarse moderno (ha habido relación con el mundo moderno en la medida en que éste ha prestado algún servicio a la “justa causa del Reino” 556 variantes políticas post-Vaticano II) (Poulat, 1976). La explicitación de esos momentos, que pueden ser simultáneos, resulta bastante desconcertante para contextualizar el espíritu del Vaticano II, que justamente busca priorizar y valorar al máximo los elementos de unión, dejando de lado los de separación. Al mirar hoy, grosso modo, tantos intentos ecuménicos con distancia, es como si las reformas modernizadoras de la Iglesia y los variados itinerarios mo- dernizantes de sus pastores estuvieran marcados por un acento nostálgico, específicamente ante una voluntad ordenadora que pareciera no querer renunciar, por ningún motivo, a su soberanía. Y, más allá de todo espíritu conciliador, ante esa actitud política específica, surge una pregunta: ¿Acaso re-formar eclesiásticamente ha sido posible? ¿Es que antes se re-formaba? La pregunta por el término re-forma es central en la comprensión del Concilio Vaticano II aunque, en el mundo actual, en el que supuestamente los decretos conciliares han producido sus efectos, parezca inapropiado formular semejante inquietud. ¿AÚN, TIENE CRÉDITO “RE-FORMAR”? En el compendio de artículos de Michel de Certeau que Luce Giard publicó bajo el título de La debilidad de creer, el extraordinario jesuita que preco- nizara el “estallido” del cristianismo en 1974 recuerda en varios momentos cómo el desmoronamiento interno de la Iglesia se traduce por una “sobreproducción eclesiológica”: “el objeto producido por el discurso toma lentamente el relevo del cuerpo productor. Pero éste tiene la forma de lo que va a faltar. En seguida, una representación “pluralista” se sustituye a una representación unitaria” (De Certeau, 1987, nota 4, p. 27). Es decir, no se trata más de una realidad eclesial incierta que sería necesario actualizar a partir de textos, sino de la fabricación de una representación por medio del discurso. Dicho de otra manera, para impedir que el discurso religioso enfrentando la “inevitable modernidad” se expandiera a través de múltiples DE VOLUNTADES ECUMÉNICAS A UN PERPETUO AGGIORNAMENTO canales incontrolables, y deslizara en “cualquier cosa”, la jerarquía ha tratado de frenarlo decretando, pues toda institución que no lo hiciera sería suicida; el problema radica en que esos gestos y medidas restrictivas –según De Certeau– llegaron demasiado tarde y, en el momento “no funcionan más”, pues no pueden cambiar el curso de las prácticas. En realidad, “la ambición que ordena esos “golpes de freno” es en general más modesta: ella sólo busca preservar un lenguaje. Los responsables son demasiado prudentes 557 para querer otra cosa que el mantenimiento de los principios en los enunciados,
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